Friday, January 31, 2014

Friday January 31, 2014 – Genesis 17:15-27

Today’s reading from Genesis tells the story of the covenant made between God and Abraham.  It is really a second telling of this covenant-making, the first having been recorded just two chapters earlier.  In this account, Sarah is identified as the bearer of the promised son.  As well, a symbol, or mark, of the covenant is put in place – the circumcision of all male “sons” of this covenant.

A covenant, in religious terms, is a formal alliance or agreement made between God, and either a segment of humanity, or all humanity.  In this particular covenant, God promises an heir to Abraham and Sarah, who will be the father of a great nation. Land, security, and protection may be understood to be part of  this promise.  If the covenant is broken – by the people – punishment may follow.  God is the constant in these covenants – God does not break a covenant.  We see this most clearly in the story of the flood.  God’s promise to Noah and his offspring is that God will never again destroy every living being.

In spite of Abraham’s disbelief, his laughter at such a promise ever coming to fulfillment, God keeps the covenant, and Abraham’s son, Isaac, becomes the symbol of the people of Israel, God’s chosen.

We, too, are inheritors of God’s promise to love all that God has made.  How do we celebrate that covenant between God and God’s people?

-Rev'd Paul Kett

Thursday, January 30, 2014

Thursday, January 30, 2014

A Sign of the Covenant:

Genesis 16:15-17;14

This passage is about the beginning of a now ancient Hebrew practice of circumcising all the male children of a house, those born, those purchased, free born and slave: this was to be a sign of a bond between God and the Hebrew people. This was made known to elderly Abram by God, and to signify this, Abram became known as Abraham .

Today, this practice for many of us may well seem to be foreign, paternalistic, and a far cry from the nature of the relationship you and I may have spiritually with a loving, caring God, One from whom we draw our strength, our inspiration and a sense of wholeness. And if perchance you are a seeker , the good news is that in Jesus, we can find that sense of wholeness which makes no demands on whether we are circumsized or not, or what gender we may be, Circumcision may well have been an important practice for some of God's people in ancient times , and is still for some, but it is not a necessary outward sign. If we can look around and find common ground with our brothers and sisters whoever they be , of whatever faith tradition or even not , and, if there be a spirit of good will and an acknowledgement that God by whatever name, sustains and upholds us in love to love one another and the cosmos of which we are part of, then for those of us who find company in and with Christ, we can rejoice and take quiet comfort that the pilgrim paths we travel are sound & good. Good news! 

- Ken Cardwell

Wednesday, January 29, 2014

John 5: 19 - 29

I confess that I find listening to talk of final judgement, heaven and hell, who is going where, often very disturbing and difficult.  But, here is good news - it is not up to me to decide!!  This is entirely God’s role - and here Jesus says that God the Father has given Him the authority to grant life and to make judgements.  

I really like Peterson’s translation (The Message): “Neither he nor the Father shuts anyone out.”  

I am reminded too of how I have seen Jesus act.  When a woman was brought to him for judgement (stoning?), he refused to condemn her; rather, he forgave her and challenged her to go and sin no more.  I am encouraged to know that he says the same to me: “I forgive you.  Do better next time.”  

Looking at the beginning of the passage, I see that Jesus behaves this way because that is how God behaves.  He says he copies what he sees his Father doing.  So, this suggests that God too is not interested in condemning, but in loving, forgiving and challenging, longing for us to grow more like Him. For that I am so thankful, and can only respond with thanks, praise and love.

Blessings

-Ann Kelland

Tuesday January 28, 2014

Hebrews 9:1-14

This past Sunday (Jan 26th) at St. John's, the children in the Sunday School made a simple replica of the Ark of the Covenant complete with cherubim.  We talked together about the special items inside the box - a golden urn holding the manna, Aaron's rod, and the tablets with the 10 commandments - items that helped the people of Israel remember that God had been with them and was still present with them.



Then we thought together about what special items help us remember that God is present with us both in our worship space and in our homes.  The first item named by one of the children was the cross.  I think they are on to something!

After the writer to the Hebrews describes the Ark of the Covenant and other items and practices in the sanctuary, the focus turns to Jesus and the cross.  The writer contrasts the earthly sanctuary where the Israelites worshiped God with the heavenly sanctuary where God dwells and which Christ opens for us through his death and resurrection.  Then the writer explains how, through Jesus' sacrifice, we are enabled to worship the living God through prayer and sacrifices of right and just actions.

What items help you to remember God's living presence?  What is your worship-ful response?

- Marilyn Malton

Monday, January 27, 2014

Genesis 14: 1-24

Our reading today, Genesis 14, sketches an ancient war between two coalitions of city-states in the area (now Palestine) where Abram was living.  It is very early, even before Abram’s name was changed to Abraham.  Of all the kings and places listed, only a few mean much to us.  We know about Sodom, which was defeated, and Abram’s nephew Lot, who lived there and was taken captive.  When Abram heard this, he took 318 of his trained men and went and rescued Lot, retrieving his possessions and those of Sodom.  But how can history of an ancient, local war like this be relevant to us millennia later?

From verse 17 the chapter takes a more interesting but mysterious tone.  We meet Melchizedek, whose name means King of Righteousness, who was King of Salem, that is Peace, and who is called “priest of God Most High.”  Melchizedek, with these titles, is even more important than Abram, who honors him with a tenth of everything his men retrieved.  But this great Melchizedek immediately drops out of the biblical account until, much later, he appears momentarily in Psalm 110:4, where God calls the coming Messiah “a priest forever after the order of Melchizedek.”  What is this strange order of priesthood, originating with someone greater than Abraham, hundreds of years before the Levitical priesthood God ordained through Moses?  It’s a mystery!

By the time of Christ, interest in Melchizedek had grown greatly, with many different opinions and much mystery.  Melchizedek appears in early rabbinic writings and is prominent in some of the Dead Sea Scrolls.  In the New Testament, the Book of Hebrews, especially chapter 7, expounds Genesis 14 and Psalm 110:4 at length, showing how Melchizedek prefigures Christ and how Christ is our great high priest, made perfect and living forever, who “is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them” (Heb. 7:25).

In later centuries church leaders continue to praise Melchizedek.  Today is the feast day of St. John Chrysostom (c. 347-407), one of the greatest preachers of the church.  Indeed, his name means “golden mouthed”.  Three of Chrysostom’s great homilies (numbers 12, 13, 14) present Melchizedek as a type and forerunner of Christ, expounding Hebrews 7 and 8.  Other church leaders did likewise.  Let us conclude with yet another mystery these leaders proposed:  Genesis 14:18 states that Melchizedek brought bread and wine to share with Abram.  Does this gift prefigure and anticipate our Lord’s consecration of the bread and wine, the mystery of communion and the invitation sometimes given, “The gifts of God for the people of God”?  We cannot know.

History is certainly important in the Bible and in our faith, but mystery is often even more important, for it is in mystery that we experience, but cannot prove, spiritual insight and the glorious celebration of God’s presence with us through the Holy Spirit.  In this age, our knowledge is distorted and incomplete, but in mystery we can anticipate the great and joyous  Day of Christ when it will all be perfected (1 Cor. 13:12).

-Robert Kruse

Sunday, January 26, 2014

Galatians 2:1-14

Throughout the Pauline letters and the Book of Acts we see Paul having to prove or justify his credentials and his ministry. The theme of authority appears throughout today’s passage.

At the beginning of the passage he mentions a private meeting with the church based in Jerusalem, to discuss his mission. Note that in the account in Acts 15, which could be describing the same meeting, Paul is “appointed” to meet with the Jerusalem church leaders, whereas in this account, he goes of his own will, based on a revelation (whatever that might mean). I’m interested in how Paul, who more often than not comes across as extremely confident, is so forthright about needing confirmation that his ministry had not been in vain (v. 2).

In verse 4 he introduces us to the “false believers,” the “Judaizers” who were claiming that full entry into the church necessitated the observance of Jewish law. In our day are there some groups within denominations, dioceses, or congregations who seem to fixate on one or two issues, while ignoring the Good News that we have in Jesus? Are there some churches that like to project the image of friendliness, hipness, and innovation on the surface, while hiding a core that is self-interested or authoritarian?

Paul writes critically about those who “were supposed to be acknowledged leaders” of the church (v. 6). Do you feel comfortable expressing (hopefully constructive) criticism to your church leaders? Are they tuned in to the conversations happening in the pews or in the parking lot? Are they accessible to you? Or seemingly floating above all of us down here?

Although Paul is critical of the leaders in the church, he does acknowledge the significance of having his ministry to the Gentiles recognized by James, Cephas, and John (v. 9). The Jesus movement began as a community within Judaism, so it is somewhat understandable that some people may have been unsure about the admittance of Gentiles into their group (a BIG change to most of them). James, Peter, and John, though, bless the good work that Paul is doing. Maybe they knew the words of Jesus that we have in Luke 9:50: “for whoever is not against you is for you.” They just instruct Paul to do good for the poor. Can this portion of the text give us guidance on our relations with those church groups or denominations with whom we disagree on certain issues? Do differences on ecclesiology or Biblical interpretation mean that we need to disregard good work they are doing for the Kingdom?

The passage concludes with a story about Peter’s disappointing behaviour at table. Paul caught on to Peter’s unfaithfulness, and set him straight. It is easy to think oneself a saint when living in isolation or going with the flow, living with the privileged majority. It is important, though, to be held accountable by friends whose judgement we trust.

Our image of a pure and spotless early church is quickly wiped out by reading the letters of Paul. There was no shortage of tension. Through prayer, debate, and dialogue, the early Christians did their best. I hope we can do the same.

-Matthew Kieswetter

Saturday, January 25, 2014

It has been fun and inspiring assembling this great group of contributors for The Week of Prayer for Christian Unity. Today we conclude our week of reflections with a double shot. Our two writers are friends of mine whom I knew at different stages in my life. 

Jared Taylor was one of my best friends in elementary school, through to high school. Over the years we shared a love of many diverse things: David Letterman, Sega, and the sadly underrated band King's X. Asking him to participate in this project was the first time I had communicated with him in several years. It was great to rekindle the friendship. 

I met Micol Cottrell while attending the University of Waterloo in the Religious Studies program. We had many classes together (some of them way over our heads!). We shared countless meals together: at Mel's Diner, UW's Ground Zero (which was always supposedly struggling, yet always full), and Philthy McNasty's after 19th century theology. It is great to see him flourishing in his ministry.

-Matthew Kieswetter

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Sirach 39:1-10

The moment came that I knew was going to be powerful.  The Communion liturgy began.  I sat down on the long grass that was more used to horse racing than worship.   As we joined in the words printed in the order of service I looked around at the over 12 000 people sitting in circles of six to ten people.  It was awe inspiring to be part of such a large worshiping congregation.  Then I looked around at the people in my group: my wife, a friend and her child, and three strangers.   There was the wonderful intimacy communion can often foster.  In our circles we broke bread, poured wine and juice, and shared in this ancient meal.  Words from different traditions and in different accents were spoken.  Young and elder and people of different denominations joined together in a deeply sacred moment.

This past summer I went on a pilgrimage to the Greenbelt festival in England. It’s worth looking up:  http://www.greenbelt.org.uk/  Greenbelt is a 40-year old annual arts, faith, and justice Christian festival.   It attracts over 20 000 participants, involves over 1 500 volunteers, and hundreds of presenters.   At the festival there are dozens of events happening at any one time from early morning into the late evening.  Musicians are playing, speakers are talking about theology, social justice, church policies, interfaith dialogue, different style of worship are happening, and so much more.   The festival attracts people of all ages, from a wide range of denominations and those without denominations or churches.  At one point during a multi-sensory High Anglican Eucharist service mixed with rock music my wife pointed out a middle aged nun in full habit bouncing around as she sang an Aerosmith song beside a teenager with green spiked hair.  The festival draws together a wide range of people each delving into their faith, searching, exploring, and sharing community with one another.  

It was the openness, searching, and sharing that has really stuck with me.  What makes Greenbelt possible is people sharing where their passion and their chasing the Spirit is leading them.  For some it was in doing social justice, others it was being musicians, others it was creating post-modern forms of worship.  There was an explorer’s edge to the festival that drew people together.

That sense of exploring and chasing passion and the Spirit is what is at root in today’s reading from Sirach.  The one who devotes herself to the study of the law, we are told, will seek the wisdom of the ancients and the wisdom of prophecies – that’s wisdom past and wisdom present.  He will listen to the wise and the challenging.  She will seek the hidden and obscure.  He will travel in this quest and seek the God who made him.  

Our faith often personifies wisdom as something fluid and vibrant, life-giving and life-altering.  Wisdom is a wild woman yelling out in the market (Prov. 1:20).  The Iona community in Scotland uses the wonderful image of the wild goose to describe the Spirit/Wisdom.  We can grapple with Wisdom like Jacob grappled with God, we can grow in Wisdom, but we can never control Wisdom.  

At the core of Greenbelt was the post-modern faith’s assertion that faith isn’t about getting all the answers right but about journeying with God, chasing passions and the Spirit.  At the festival I was reminded of the powerful experience that happens when we are open to one another, our beliefs, our passions, our expressions of worship and faith.  There were things said in talks that I didn’t agree with, and worship elements that I didn’t find engaging. But I was moved by experiencing and exploring what is meaningful, grace-filled, and holy for other people.  I was invited to be open, to seek Wisdom and the Wild Goose like movement of the Divine.  

That openness to the Spirit, to wild wonderful Wisdom, is what is at heart in the World Week of Prayer for Christian Unity.  When we dare to go beyond our own comforts and traditions, our own beliefs and circles, we can experience the ungraspable Holy Wisdom that refuses to be bound in one place – that Holiness that inspires us, challenges us, and leads us into deeper relationship with God and with one another.   When we come together Holy things happen.  So whether your faith wears a habit or spiky green hair, whether you want to sing Aerosmith and U2 in worship or Amazing Grace may God bless us in the quest of chasing after Wisdom, in being challenged, opened, inspired, and led by the Divine. May God draw us together to share and grow because God is in the journey and the relationship.  

God bless,

Rev. Micol Cottrell

Micol Cottrell is minister of Allenford and Park Head United Churcheshttp://www.greenbelt.org.uk/

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John 4:27-42

The Woman at the Well: the Sequel (John 4:27-42)

So who’s in and who’s out? That’s the important question, isn’t it? If I’m the one who has everything right, how much deviation from my own beliefs and practices do I tolerate before I write people off as destined for eternal destruction?

Of course, I’m referring about the attitude of Jesus’ disciples, not my own. (right?)

The Woman at the Well: Part I is a very personal encounter between Jesus and a Samaritan woman. From the Jewish perspective, the Samaritans were way off base. They were a deviation from Israel that went back more than a thousand years. They had intermarried. They had worshipped foreign idols. Their scriptures were incorrect. They worshipped on Mt. Gerizim instead of Mt. Zion. Generations of ingrained ethnic and religious hatred is summarized in one understated sentence fragment: “for Jews do not associate with Samaritans.” (v.9)

In Part II – today’s reading – the woman returns to her town and tells of her encounter with Jesus. Her message, found in verse 29, is simple but telling, 

“Come, see a man who corrected my improper theology and religious practice. We should behave more like the Jews in order to find God’s favour.” 

Okay, that wasn’t her message. (Although - interesting side note - Jesus does speak of theology and side with the Jews on the issue of the origin of salvation.) But here’s the real message she takes with her:

“Come, see a man who told me everything I ever did. Could this be the Messiah?”

The woman’s message is personal and it inspires action (“Come!). Both are points worth exploring. But what should stand out most is that the message is about Jesus. We can go one step further in this case and say the message IS Jesus. Literally. In the flesh. Come meet Jesus!

You cheated on your husband? Jesus.

Your scriptures are wrong? Jesus.

You worship the wrong way? Jesus.

You hate your ethnic enemy? Jesus.

The only starting point for any of these discussions is Jesus.

As usual, Jesus disciples’ are in for a lesson. They were “surprised” when they saw Jesus talking to a Samaritan woman. No doubt, her gender and ethnicity generated equal offense. But Jesus, being Jesus, has a profound message for them: 

“’My food,’ said Jesus, ‘is to do the work of the one who sent me and to finish his work … open your eyes and look at the fields! They are ripe for harvest.’” (v. 34-35)

Wait – “finish the work of the one who sent me”? Are we talking about the Samaritans here? God can’t have been at work among the Samaritans. They worship on the wrong mountain! Their scriptures are wrong! God loves us, we hate them, therefore God must hate them too! If any field is “ripe for the harvest” it’s the Jews, not the Samaritans.

But our story doesn’t leave even a moment for the disciples utter a reaction because, sure enough, Samaritans coming back to the well in numbers to meet Jesus and bring him back to their town. “And because of his words many more became believers.” (v. 41) 

Jesus’ reaping and sowing pep talk was both an immediate prediction about the Samaritans, and a grand revelation about God’s work and plan. This gospel, so powerful it would soon spread around the planet, took a short test drive to the next town over. And Jesus’ own disciples were surprised.

Where would it surprise me to find out God has been at work? Who is the most unlikely group of people? The surprising message of the gospel is that God has already been at work there.

Compared to any other religion or people group, Samaritans were the closest to Jews in belief, practice, even geography. This story should remind us that we have a fallen tendency to hold the most enmity for people who are the most like us. It’s fun to debate the differences between Roman Catholic and Orthodox, charismatic and cessationist, Calivinist and Arminian, Baptist and Anabaptist; but may we never forget that, no matter how big the issue, the only starting point for any of our discussions is Jesus.

-Jared Taylor

Jared Taylor is the Pastor who looks after weekend services at The Meeting House, a Brethren in Christ church with locations around Ontario. He also blogs about church music and production at Amplify.

Friday, January 24, 2014

Friday, January 24, 2014

Hebrews 7:1-17
Contribution by Father Mark Gatto

Jesus, the great high priest, is reflected in this mysterious figure of Melchizedek.  “You are a priest forever, according to the order of Melchizedek.”  This priesthood of Jesus is a wider, universal, all-embracing priesthood.  He offers his whole life in a sacrifice rooted in love.

In baptism, each Christian is called to share in the priesthood of the baptized.  (1 Peter 2:9, Revelation 5:10)  This calls us to share in the mission of Jesus.  We do this in offering our lives fully in a holy sacrifice.  Today we have come to a deeper appreciation of our Christian unity rooted in baptism.  This baptism calls us to live as brothers and sisters in Christ.  But, it also unites us in a common mission.  We are to share in the priesthood of Christ by offering our lives in loving sacrifice.  

Our priestly life requires us to imitate the priestly life of Jesus.  This requires a faith, a mercy, a love, that is wide enough, big enough, strong enough, courageous enough, inclusive enough, to embrace all.

The eternal priesthood of Jesus is an offering that allows all to be embraced by God’s love.  In our baptism we are given a share in this mission, to make an offering of our life that will reach out to all with God’s love and mercy.

As Christians we share a certain communion in our baptism.  We also have a common mission to share in the priesthood of Jesus through the sacrificial offering of our lives.  Is our faith universal enough, to embrace each other as brothers and sisters in Christ, to embrace all others as brothers and sisters in the one human family?  Is our faith loving enough to reach out to all people, especially the poor and marginalized, with mercy?

The priesthood of Jesus was expressed most fully on the cross, our share in that priesthood is expressed as we give our lives in loving service of others.

--

Fr. Mark Gatto is Pastor of St. Matthew Roman Catholic Church in Oakville.

Thursday, January 23, 2014

The Tower of Babel - Genesis 11:1-9

Contribution by Alan L. Hayes

       The story of the Tower of Babel tells us how humanity, originally one, was divided into many nations and languages.  It tells us that after Noah’s flood, people began building a great city, centred not on God but on a high Tower of their own proud creation.  God scattered them.  We’re told a bit about the motivation of the people, but not so much about God’s motivation.  So, as is usual with the Bible, interpretation is left open, and the meaning of this story has been much disputed. 

One way to approach the story is to put it in the context of the whole sacred history.  For the Bible can be seen as a single work, with a single plot line.  Its overriding theme is the working-out of God’s purpose for the human race.  

From this point of view, the plot of the Bible has four parts. 

(1) The Christian Bible begins on its first page with a vision of Paradise.  People walk with God in the garden in friendship, and exercise a just stewardship of creation. 

(2) Then people lose Paradise, through pride, envy, fear, wilfulness, and the other corruptions of human nature that we call sin.  They are plunged into human history.  But in ways not visible at the time, this history is overruled by the mystery of God’s purpose.  

(3) God is always offering people a way back, but the decisive event in this sacred history is the birth, death, and resurrection of God’s son  Jesus.  In Christ, and in the Church, harmony begins to be restored among the nations, the social classes, and the genders.  But this healing can be a halting and painful process.

(4) And finally on the last page of the Bible we have a vision for a new creation, — not just a restoration of Paradise, but a new order in which, as the Letter to the Ephesians says, God is above all, and through all, and in all.    

Because the Bible is about both human sin and God’s grace, most Bible stories can be read in a negative light or a positive light.  This equivocality gives the Bible its characteristic irony.  On the one hand, the Tower of Babel is the result of human pride (“Come, let us make a name for ourselves!”) and human fear (“Otherwise ...!”).  So in that respect the text sees it in a negative light.  On the other hand, the scattering of the nations also represents the fulfilment of God’s blessing to Noah and his sons two chapters earlier: “Fill the earth!”  Ironically, the scattering of the nations is both punishment and blessing.  Human sin provides an opportunity for God to move forward the mystery of salvation.  “Where sin increased, grace abounded all the more,” says Paul.  

In classical interpretation, the Christian Bible is read typologically, where a person or event in the Old Testament is mirrored by a person or event in the New Testament.  The division of humanity at Babel is a type, and Pentecost, in Acts 2, is the antitype, when people of many diverse nations came together and were able to understand each other’s languages in submission to the power of Christ’s Spirit.  The way of Pentecost represents the escape from the way of Babel. 

Every year a different country drafts a service for the Week of Prayer for Christian Unity, which is co-sponsored by the World Council of Churches and the Roman Catholic Pontifical Council for Promoting Christian Unity.  As it happens, this year the country is Canada.  The Canadian writing team has chosen the theme “Is Christ Divided?”  They are inviting us to pray for the harmony, peace, and love of Pentecost, over the pride, fear, and divisions of Babel —for, unfortunately, the divided Church represents both.  

I like to think that the Toronto School of Theology, where I teach, is part of God’s process of healing the divisions of Christ’s Church, and the divisions of humanity.  People from a hundred Christian denominations, and from other faiths, and from no profession of faith, come together here to seek a closer knowledge of God.  The seven member colleges of our school, and our four affiliate colleges, are sponsored by Anglican, Christian Reformed, Lutheran, Mennonite, Prebyterian, Roman Catholic, and United Church communities, divided but seeking reunion.   So I believe that Theological Studies can serve God’s purposes.  But I say that in humility.  Doing theology is only an interim measure, which will become unnecessary on the day when we reach the end of sacred history, — when we see God face to face, and as the hymn says, “sacraments shall cease,” and our prayer will be fulfilled, “in peace and love to be / one with the Trinity in Unity.”

--

Dr. Alan L. Hayes is the Director of the Toronto School of Theology.

Wednesday, January 22, 2014

Psalm 119:25-48

The scripture reading for today is a psalmist’s prayer (perhaps “conversation” is a better term to use) with God. The psalmist confesses his wrongdoings and asks God to help him better understand and live by God’s ways. While the first stanza focuses more on confession, in the second we see a move toward a desire to re-commit his life to obeying God’s commandments, and in the third stanza he comes full circle as his confession gives way to the joy of God’s loving forgiveness.

In this psalm, the psalmist is asking God to teach him God’s commandments, to help him follow God’s instruction and guidance in order to once again be faithful. This is raw, uncut, uncensored faithfulness. There are no communities, denominations, or faith traditions mentioned that filter and interpret God’s commandments for the psalmist. He is not seeking to become a better Baptist, Catholic, Anglican, or Jew. He wants to follow God and God alone.

More and more, I hear people say that our world is becoming post-denominational—meaning that the lines that define and demarcate Christian traditions (and religions in general) from one another are becoming hazy. While I think there’s a lot of truth to this observation, the lines that separate Christians from one another are not fading away altogether—they are being recast. Conservative or liberal; traditional or progressive; liturgical or non-liturgical—these are some of the new “post-denominational” lines being drawn. Sometimes they transcend denominations. Sometimes they exist within one denomination. But, however they appear, these new lines represent traditions and schools of thought that interpret what it means to be faithful to God.

The psalmist in today’s reading doesn’t mention any school of thought or any lines in the religious sandbox that he has to stay within. The psalmist wants to know God’s commandments as God intends him to know them. He wants the director’s cut, the version that includes all the frames that other interpretations leave on the cutting room floor. Isn’t this what we should all strive for? Whether we are traditional or progressive, Anglican or Baptist, we can be united in our common question to be faithful to God as God intends us to be. Unedited, unfiltered, raw—this is the faithfulness toward which we should strive.

-Dave Csinos

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Dave Csinos is a Teaching for Ministry Fellow at Emmanuel College of Victoria University in the University of Toronto, and an author and speaker on the topic of children's ministry. 

Tuesday, January 21, 2014

John 3:16 -21

            The experience of going to a major sports stadium can be a thrilling event.

The crowds gather, the players take the field. The games begins. The roars of the crowd

cheer on the participants as they seek to offer their competitive best.

            What often amazes me is that somewhere in the crowd a person has checked out

the camera angles that have been set up, so that when the viewers at home are focused on

a pivotal moment of the game, a sign is held up, potentially distracting to the players, but

definitely catching the eye of the viewer.

                                    " JOHN 3:16 "

            The message of the Gospel is place in front of those who may not be aware that they

are the focus of God's Love. At the same time, people of faith are reminded of their place in the Gospel story. Whether or not the viewers appreciate the message which is being conveyed, it is placed in front of them.

            The diversity of Christian churches who participate in the Week of Prayer for

Christian Unity are a lot like the person who is holding up the sign, trying to get people's

attention. The printing on the sign may vary from place to place, from stadium to stadium,

but the eternal message of God's Love being expressed for God's people is consistent.

            Like a glowing mosaic the different tiles of denominational uniqueness all add

their own unique element to the effect of the greater picture, which is the Church, the Body

of Christ in the world.

            A week which is given over to shared prayer and fellowship amongst Christians

creates an opportunity for there to be a deeper understanding and appreciation for the simple truth conveyed in the words of Scripture. We are the focus of Divine Love which is expressed in the person of Jesus. That is a message which offers hope for each one of us and for the whole world.

-Rev'd Canon Christopher Pratt

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Canon Christopher Pratt is the Rector of The Church of St. John the Evangelist, Kitchener and Ecumenical Officer for the Diocese of Huron

Monday, January 20, 2014

Monday, January 20, 2014

John 2:23 - 3:15

The scripture reading for today is John’s story of the debate between Nicodemus and Jesus.

When we first meet Nicodemus, he is one of the members of Jerusalem's ruling religious body.  He is a good Jew; a leader of the synagogue; a knowledgeable and intelligent man. He represents authority and the dominant culture in first century Judaism. 

Nicodemus has heard of this itinerate rabbi, Jesus, and his reputation as a great teacher. So Nicodemus seeks him out to have a discussion and ask some questions. He probably suspects his time will not be wasted. And he is right. 

I’ve always liked the expression “Ask two Jews, get three opinions.” In the Jewish tradition there is a time-honoured liturgical emphasis on debate, asking questions, openness, and entertaining many opinions. The Talmud is full of different questions and opinions being tried, compared and tested. Both Nicodemus and Jesus, being good Jews, would be well versed and very comfortable in this valued and traditional form of intellectual debate.

The debates are not about winning or about trying to fix, change or convert each other. Rather they are about increasing learning, ideas and understanding.

Sure enough, Jesus and Nicodemus enjoy a lively theological discussion about scripture, the kingdom of God, and about being ‘born from above.’ Neither one wins or loses. And they don’t ever quite agree - two Jews, three opinions. 

But this is not the last we hear of Nicodemus. We meet him again twice more in John’s gospel

The next time is in chapter 7 when Nicodemus is in the Temple with a group of rulers who are awaiting the return of the Temple police who have been sent to the courtyard to arrest Jesus. Nicodemus comes to Jesus’ defense by challenging the interpreters of the Law.

Then it is not until chapter 19, after Jesus has died, that Nicodemus shows up for the last time. We are told that two people come forward to claim Jesus’ body. One is Joseph of Arimathea, who boldly asks Pilate for the body of Jesus and offers his own tomb for the burial. The other is Jesus’ sparring partner, Nicodemus. It is he who comes to honour and show his respect for Jesus by bringing the spices to anoint the body – a task traditionally carried out by family or close friends.  

oo0oo

This is the time of year that the Church marks a ‘Week of Prayer for Christian Unity’ in an attempt to promote unity, ecumenical dialogue, and discussion within the Christian Church. However, ecumenism is about promoting greater cooperation and improved communication not only among Christians but among other religions and people of faith.

I have the privilege of serving as the minister at Westminster United Church in Waterloo, which shares space at “the Cedars,” with Temple Shalom, a reform Jewish congregation. This ecumenical and inter-faith relationship is unique in all of Canada. It is something both congregations are proud of and work hard to sustain. It involves mutual respect and flexibility. It involves getting in each other’s way and then trying to figure out how to make things right.  It involves cooperation, an openness to talking with each other, and respecting each other’s opinions and values. If you ask 2 Jews plus 2 Christians, you get perhaps 8 opinions, maybe 12. Are we divided? No, just different.

So in this ‘Week of Prayer for Christian Unity’ may we also share this model of doing things together, coexisting, and getting to know each other as good neighbours. It is not about trying to fix or change each other. Nor is it about trying to dumb down our own faith traditions so as not to offend the other. It is an opportunity to celebrate our diversity and different-ness, as well as what we have in common.

(Rev.) Mary Savage

Westminster United Church, Waterloo

Sunday, January 19, 2014

Sunday, January 19, 2014

Ephesians 4:1-16

In the first three chapters of the book of Ephesians, Paul talks about ministry to the Gentiles and the attitudes for maintaining unity: humility, gentleness, patience, and endeavour.  In this passage, the focus is on our Oneness with God: one body, one Spirit, one Lord, one hope, one faith, one baptism, one God and Father of all.  Together, these seven elements constitute the unity of the Spirit that all Christians should keep in the bond of peace.  The unity of the Spirit is satisfied in the Oneness – Oneness of the Jews and the Gentiles, and Oneness of God and humankind.

 

Often times we 'speak the truth in love' only to use it as an opportunity to discipline, to stifle, and to conform others rather than embracing it as an invitation to show our compassion. To mature in unity means to love like Christ - a love that is disinterested and seeks not our own desires but the good of others; a love bestowed by Grace that fosters full recognition and acceptance of the persons as they are. God has given each one of us gifts to minister God’s church, but we cannot attain to the whole measure of Christ until we are free to experience Grace and grow to be who we are.  Unity is both a gift and a duty, and it is in receiving God’s grace in our wholeness that we are truly equipped for the service of the Lord.

-Johanna Pak

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Johanna Pak is a student at Trinity College in Toronto.

THE WEEK OF PRAYER FOR CHRISTIAN UNITY - Saturday, January 18, 2014

Saturday, January 18, 2014

Acts 10:34-44

I am excited about the posts that will appear of the next week in recognition of The Week of Prayer for Christian Unity. As a child and teenager I did not have a great awareness of my Anglican tradition. I knew that it was different from Roman Catholicism - I went to a different school from my Roman Catholic friends - yet I came from a church that was clearly different from those of my evangelical friends. We weren’t terribly clappy, and had a more traditional choir instead of a praise band. 

I knew something of a funny story (that I still enjoy telling), about how when my parents married, my Roman Catholic father and Mennonite mother compromised and became Anglican. “Anglican,” conveniently, came first in the yellow pages. After several years of marriage they would recommit themselves to attending a church, and ended up at All Saints’ Anglican in Waterloo. Note that “All Saints’” also appears first in the yellow pages. (The Spirit works in mysterious and occasionally, alphabetical ways???)

While pursuing a BA in religious studies at the University of Waterloo I had a chance to learn more about the history of Anglicanism. As it turned out there was a lot more to it than the divorce of Henry VIII! I was very interested in a variety of topics: the Oxford movement, Apostolic succession, 20th century dialogue with the Orthodox and Churches of the East, Anglican monasticism, the Anglican gift for liturgy, and so on. 

At the same time my other classes brought me into contact with Christians from other denominations (and people from other or no faith traditions). This cross-pollination made for wonderful discussions. High school classes on religion tended to have students arguing for their tradition over other ones, while my university classes were more about a humble, healthy, and honest desire to learn about and appreciate the traditions of others. While studying at UW I was also able to rediscover the Anabaptist and Roman Catholic aspects of my religious DNA. I came to a deeper understanding of peace and justice and sacramentality. This didn’t make me any less Anglican. It enriched and widened my experience.

I am reminded of an oft-quoted passage from Thomas Merton’s Conjectures of a Guilty Bystander. 

If I affirm myself as Catholic merely by denying all that is Muslim, Jewish, Protestant, Hindu, Buddhist, etc., in the end I will find that there is not much left for me to affirm as a Catholic, and certainly no breath of the Spirit with which to affirm it (144).

Verse 36 in today’s reading has Peter affirming that Jesus is “Lord of all.” I think an unhealthy fixation on our superiority over others as a Christian (or a Christian of a particular disposition or tradition) can obscure this simple fact. The stress is on Jesus and not us. HE IS LORD OF ALL. Whether we are sure of our faith or feel like we are on shaky ground, he is Lord of all. In our strength and in our weakness, he is Lord of all. Whether our church meets in a beautiful, historic building or a newly-constructed, plain church, he is Lord of all. In times of agreement and in times that we disagree on matters of faith, Jesus remains Lord of all. 

In verse 39 Peter describes himself and his group as “witnesses,” and we would be wise to remember that we too are witnesses. Implicit in this assertion is that people are watching, listening, and making decisions based on their observations. The way we conduct ourselves, especially in our differences and disagreements, can say a lot more than our words. I’m again reminded of Merton, this time, writing to Etta Gullick, who was involved in the training of Anglican priests.

Where there is a sincere desire for truth and real good will and genuine love, there God Himself will take care of the differences far better than any human or political ingenuity can.  (The Hidden Ground of Love, 377)

Merton would come to know the great Anglican thinker A.M. Allchin. Those who have read Merton’s autobiography The Seven Storey Mountain will recall his harsh words for the Church of England, which he saw as more of a shallow social club for the well-off. As he matured (remember, he wrote his autobiography at a pretty early age!) his stance would soften. To Allchin he wrote:

It is, unfortunately, so easy and so usual simply to compare the dark side of someone else’s Church with the bright side of one’s own. Thank heaven we are getting over that now, I hope. (Witness to Freedom, 319)

It is my hope is that over the next week we will come to a deeper appreciation for the gifts that Christians in various traditions bring to our faith, in what one of my former professors, M. Darrol Bryant referred to as “the great conversation.”

-Matthew Kieswetter